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peror can legitimately ascend the Throne of Japan. However, the Otonohogai—a Shinto Ritual of the Engi Period (10th century A.D.)—mentions only the Sacred Mirror and Divine Sword, in this agreeing with the Jingi-Ryo or Taiho-Shinto-Kami-Code in the 8th century A. D. Clearly therefore, Imbe-no-Hironari mentioned this fact as it is stated in the Taiho-Shinto-Kami-Code, and in the Otonohogai, a Shinto Ritual in the Engishiki. In the Nihongi it is not two deities (Amaterasu-O-Mikami and Takami-Musubi-no-Kami), but only one deity (Amaterasu-O-Mikami) who confers the Imperial Regalia upon the Heavenly Grandson (Vide W. G. Aston, E.T.K., Vol. I, p. 76).
30. In one account the Nihongi ascribes this Edict to Amaterasu-O-Mikami alone, and he who receives her command is not the Heavenly Grandson but Ame-no-Oshihomimi-no-Mikoto, son of Amaterasu-O-Mikami. Vide W. G. Aston, E.T.N., Vol. I, p. 83.
31. In both the Kojiki and Nihongi accounts five instead of three heavenly attendants are mentioned—the two additional ones being Ishikoritome-no-Mikoto,[errata 1] who are called “the Gods of the Five Corporations.”
32. According to the Nihongi Chronicler, this is the Edict of Takamimusubi-no-Kami. Vide W. G. Aston, E.T.N., Vol. I, pp. 81, 82.
33. The Nihongi ascribes this Edict to Takamimusubi-no-Kami alone. Vide W. G. Aston, ibid., Vol. I, p. 81.
34. In the Nihongi, the words of this Edict, “Ye, Ame-no-Koyane-no-Mikoto and Futotama-no-Mikoto shall guard the latter in your attendance under the same roof against all emergencies,”
